Monday, August 31, 2026

Fire Serpent and Water Mountain I

 This is a story I started here a few years ago and did not far on for scheduling reasons -- my schedule the past few years not being ideal for any serious creative endeavors, for a number of reasons. But it would be a pity to leave it at that, particularly since I have had most of the story in my head for quite some time. I have also not been quite satisfied by the order in which I did things originally, so this gives a chance to rework it.


Chapter One: Fire Serpent Hall Receives Visiting Gods

The Hall of the Fire Serpent was unusually busy. For most of the past five years, only Tera Three-Tery and her uncle, Llew Seven-Klevy Fire Serpent, had actually lived at the Hall. A few others, none of them gods, had come and gone with some regularity, but none of them even stayed overnight. For nearly a thousand years before Tera had come to live there, only Uncle Llew had lived there. He was known throughout the realm of Mizur as an unusually reclusive god. Gods who looked after other realms were known for having busy palaces with elaborate dinners and bright galas and never-ending entertainments, but not Uncle Llew. He would venture forth every so often on matters of business and then return to the Hall, seen on a regular basis only by the very few who brought supplies or were hired to prevent mischief in the woods below. Truth to be told, the people of Mizur liked this feature of their god. A Mizuran proverb had it that a god who meddles rarely is the most helpful of the gods. 

Tera herself was not particularly pleased with the sudden appearance of people. It meant that she constantly had to field timid questions from servants about whether she approved of their placement of the tapestries or the rugs or the flowers. Uncle Llew never had to answer such questions. He would walk into the room, and suddenly everyone would be busy with the chore that they had just decided was not quite finished. When he left, they would come to Tera with their questions. She had grown used to the relative quiet and seclusion of Fire Serpent Hall, which gave her plenty of time to go on walks or read a book in the library or explore the sprawling building, or converse with Uncle Llew over a meal that he usually cooked himself. She had been raised and trained as a Goddess-Princess in the realm of Davir, with throngs of servants around her, so the new situation was also uncomfortably like being a little girl again. 

Because of this, she was often reminded of her first meeting with Uncle Llew, when she was twelve years old. Growing up as Goddess-Princess of Davir, she had vaguely known that her mother had a brother. At some point (she did not know when) she had learned his name was Llew, but other than that, she had known nothing about him. Then the terrible time had come, her mother's death, and she had found herself standing in a cold courtyard as Llew's chariot descended from the heavens. She felt dark and numb and slightly bitter inside. The hatch on the chariot opened, and Llew had stepped forth. It was a strange moment. Despite never having seen him, she recognized him immediately. He looked very much like her mother. The sight of him was like a sharp spear to the heart. 

Tera's father, the king of Davir, stepped forward, welcoming Llew (calling him "Your Splendor," which before she had only ever heard addressed to her mother) and introducing him to Tera. Llew politely acknowledged her, then said to her father, "I will need to see her immediately." 

Llew was taken into the room where her mother's body lay, covered in a fine cloth. He pulled back the cloth, and it was at that moment, for the first time, that Tera felt that she and Uncle Llew were on the same side. His face crumpled almost immediately, and he sighed, shaking his head, saying, "She was so young." She knew exactly how he felt. He had proceeded to examine the body. At the time she had not known what he was doing, although now she knew he was carefully examining its possibilities. Tera and the king and the rest of the court waited in silence as he did so. Finally Llew raised his head and said in a voice he tried and could not quite succeed in keeping bland, "I can confirm that it was from natural causes." 

He sighed again, looked at Tera a moment, then asked her father, "Does the girl know yet?" 

The king shook his head. "No, Your Splendor." 

Llew looked off into the distance a moment, then said, "I should see my sister's room and her effects. I recommend you take the opportunity of the time." 

Then Llew went off to look through her mother's possessions, while her father stood there awkwardly with her. She had always been closer to her mother. As king, he was always busy and often away, and when he was not, it was still awkward, because as Goddess-Princess she outranked him. He was always impeccable in his courtesy, and she did not at all doubt that he had some warmth for her, but their states of life put them at infinite distance from each other, separated by the unbridgeable social chasm between Vilim and Davnan, man and god. 

"I am afraid we will be parting soon," he said to her. "Your uncle will take you to Mizur for training as a goddess. Now that your mother is gone, no one here can do that." 

"Can I come back to visit?" she had asked. 

"Of course," he said. "You will always be the Goddess-Princess of Davir." But the tone of his voice and the sad smile with which he said this suggested that he did not think she would return any time soon.

And that was that; they said no more on the subject, and he went off to look after the complicated matters that arise when a god visits. That evening, however, the Minister of the Right Hand had come to her, saying, "Your Glory, His Splendor wishes to speak with you in the morning hall." 

The morning hall was a small side hall in the palace, with a marble floor and a fireplace. They had set a table in the middle of it, at which Llew sat, looking listlessly over what seemed an account book. When he saw her, however, he put the book away and stood, smiling, gesturing to another chair at the table.

When they were both seated, he said to her, "They tell me that you have a talent for finding things. Is that true?" 

"I suppose so," she said. 

"When you find something, what is it like?" She did not understand the question, and he followed with, "What do you do when you find something?" 

She spread her hands. "I just look where it is most likely to be found. That is all." 

Llew smiled slightly and sat back in his chair. "It is more than that, though, is it not? You can find things that no one else can. Your father mentioned that you once found a room that no one knew was there, long hidden by construction years ago. How did you do that?" 

"It just seemed like there should be a door where the wall was," she said. 

"But they had to open up the wall to find the door. You could tell it was there when no one else could." She acknowledged it, and he went on. "Our family has a gift for seeing the ways things can be. All the Davnan have it to some degree, but we have always excelled." He sat forward, his elbows on the table and his hands clasped just under his chin. "Can you tell the difference between me and everyone else?"

"Yes," said Tera. "You seem less flat and things seem to change around you, like a light, except that it's not visible in the way light is." 

He nodded. "That is it exactly. Do you see it all the time, or just when you concentrate?" 

"All the time." 

"Interesting," he said, half to himself. Then to her: "That suggests that you have a particular gift for seeing the ways living things can be." 

He pulled a coin out of some pocket or other and showed it to her. "This is an ordinary coin," he said. He placed it on the table. "This coin has endlessly many possibilities. It is here, but it can be anywhere in the universe. All locations are possible to every physical object; that is why they are locations." He moved it with his finger. "When it moves, its possibilities in a sense remain the same; it can be anywhere in the universe. But as it moves, some possibilities are more available, and this changes as it moves. This is the fundamental principle of the art of the Davnan: Everything is possible, but possibilities are not equally available." 

He took his finger off the coin, but it continued to move in a slow, leminiscate motion. "The coin can be anywhere, but it is most easily where it is, and then a little less easily in the places right around it, the places you could move it to with a little nudge of the finger. It could also be elsewhere." He tapped the coin and it disappeared -- or rather, it first was there in the center of the table and then it was on the edge of the table. "In the ordinary course of things, those are not as available." He tapped it again, and it was back in the center, moving in its figure-eight. "But we Davnan have a natural ability that lets us shift how available different possibilities are. On a very small scale, we do it naturally, effortlessly, instinctually. You have probably done it without realizing it; things become a little easier to move, a little easier to carry, a little easier to see or hear, than they would likely have done on their own. It is our fundamental difference from the Vilim; we carry our luck with us. With practice, we can do much more. And when you are old enough, you will be Enrolled on the Manifest and have access to the Oracle, which lets you be more precise, and to the Engine and the Vaults, which let you act on an even greater scale." 

The coin on the table stopped moving, and Uncle Llew looked very grave. "Shifting possibilities comes with a cost. You cannot make one possibility more available without making other possibilities less available, and it is not an equal exchange. Make this possibility a little nearer and another possibility becomes much more distant.  I could make things appear from nowhere with the wave of my hand. That is something that is possible. But by making such a distant possibility very available, many possibilities would have to become very distant and hard to reach. If I snapped my finger and made a coin appear, and did not know what I was doing, I might accidentally reduce all the available possibilities of this table, or this palace, or everyone in it, or my own body. They would crumble into dust, which is capable of little more than being dust, and then, beyond that, would burn away into heat." 

Tera had looked at her hands. "You are telling me why I need to go with you." 

Uncle Llew nodded. "Yes, particularly at your age. You are entering what my mother called the Hard Years; your ability to shift possibilities will increase rapidly, but your sense of your limits is still not very well defined. During that time, you are a danger to yourself and others, unless there is someone who can guide you through it. I am very sorry about it," he said sympathetically, "but you cannot stay here. Things will be different in a few years, when you are trained enough to be Enrolled." 

They had left Davir the next day, and she had not yet returned.

It had been a quiet life, due to Uncle Llew's reclusive ways. It had all begun to change at breakfast shortly after her seventeenth birthday, when Uncle Llew had suddenly said, "I was thinking that at the end of the summer we should visit The City." 

"Mizan Vir, you mean?" she replied. 

"No, not any Vilim city," said Uncle Llew. 'Vilim' was the word used by the gods for a non-god. "They hardly count as cities. I mean The City." He meant The City of the Gods; for some reason, Uncle Llew rarely used the term 'god', and when he did it was generally with an undertone of sarcasm or contempt, the explanation for which Tera had never been able to coax out of him. He would more often use the gods' own name for their kind, Davnan, or just avoid it entirely. 

"I would love that," she said. "Is there any particular reason why?" 

Uncle Llew looked thoughtful for a moment, frowning in the direction of an empty corner of the breakfast room, snapping his fingers absentmindedly as he sometimes did when deep in thought, then said, "When you turn nineteen, we will have to visit anyway, for your Enrollment on the Manifest," he said, "but it would be better for that not to be your first time in The City." 

He was silent a long moment, then he said, "As far as lore and skill are concerned, all the things that go with being Davnan, I have tried to catch you up, and you have done well. But there is one great gap in your education, which is how to navigate the treacheries of Davnan society. Davnan life is all about the clan; you will need to meet other members of the Embiadwei clan and get to know them. And to be wholly honest, your mother and I did not leave The City on good terms with the others, and I have been thinking of what you might have to endure because of our decisions. You will need allies." 

"I would love to meet others in our clan," said Tera. It was true; her heart was thrilling and her imagination fired by the thought. 

Uncle Llew looked at her drily. "You think you would love to meet our kin," he said. "They are all treacherous, I warn you. Half of Davnan politics is the fine art of stabbing people in the back while you embrace them. Constant vigilance is the only defense." 

They ate for a while. Uncle Llew had, as usual, cooked the breakfast, and Uncle Llew's breakfasts were excellent. All his meals were, which is perhaps not surprising, since he was a god.

"You rarely talk about The City of the Gods," she said eventually. "Do you miss it?" 

He stared off into the empty corner again. "I suppose in an abstract way I'm curious to see the family estate again; but no, I do not miss it. The City and I parted for good a long time ago. And the people I especially do not look forward to seeing again." His eyes turned back to her and smiled. "But those are the results of my decisions, not yours. You should have the opportunity to see what you can get out of clan and City." 

The conversation on that day had turned to the less interesting topic of her studies for the week, but a few weeks later, this time at lunch, Uncle Llew said, "We are going to have Davnan as guests at the end of Sery." That put the time just five weeks away. Tera was immensely surprised, since they had never had gods as guests before, and said so. 

"Well," said Uncle Llew, "since we are going to The City, it would be good to get a practice run, so to speak. So I've arranged for a brief visit." He wagged his finger at her. "You'll have to be on your best behavior. If you don't like them, or they don't like you, at least we tried, but the best possible result would be to make a good impression." 

"Are they from the Embiadwei clan?" 

"No," said Uncle Llew slowly, as if he were measuring his words. "We will meet plenty of Embiadwei when we reach The City. The Embiadwei are not a concern; they are unreliable, but they will support and protect you in their own way, because you are clan. But you will need allies from other clans, or, at least, members of other clans who have an incentive not to destroy you. Manawydan and Rhiannon are both Wenovar clan. The Wenovar -- let us say that the Wenovar have more than a few grudges against me." He did not seem concerned by this. "Most of them hate me with a passionate hatred, in fact, and again, I am sorry that you will have to deal with that. But we will have to start taking steps to mitigate that. And treacherous Wenovar they may be, but at least a thousand years ago, Manawydan and Rhiannon were among the most reasonable of their clan. That they accepted the invitation is also a good sign. They will be coming with their son, whom I've never met, but is about your age." 

All of Uncle Llew's insinuations about the dark agendas of the clans filled Tera with some trepidation. "Uncle Llew, do we really need to do this?" 

"Yes," he had said firmly. "I am currently making arrangements to get us a full staff; anything less might be taken as an insult. And we obviously cannot have the staff just show up, so we will need to have them a couple of weeks before so that everything runs smoothly on the day."

So here she was, constantly interrupted, fielding questions from shy servants who then fled away like deer from the hunter. She grew uneasy in the stomach as the day drew near, constantly wondering what these gods would be like, from this strange Wenovar clan that apparently hated the good-natured Uncle Llew. The worst of it was that she couldn't complain about any of it to Uncle Llew, as she normally would, because now there were always servants around, at breakfast, lunch, tea, and dinner, and all the times in between. She called on her training and patiently answered all questions. She tried as best she could to put the servants at ease so that they would not scurry around like mice afraid of the cat. All of these new servants had been borrowed from various noble families and wealthy merchant houses throughout Mizur. They were supposed to be all volunteers, but given that the noble families and merchant houses certainly wanted to curry favor with Uncle Llew, Tera doubted whether the volunteering was always entirely voluntary. She did not want to make life harder for them than it might already be, so she tried to be kind to them. But she was uneasy, and wished it all would be over.

Finally the day came. At about noon the mirror in the hallway spoke. Tera had known that it could -- it had always just seemed to her as if it could -- but she had never actually heard it. "We apologize, but business that needed to be finished before our departure took longer than expected. We will be arriving in exactly four hours, and thank you again for the invitation." 

After that, everything in the Hall was a flurry as everyone prepared for the visiting gods finally to arrive. Almost everything had already been done but, as often happens, the looming of a deadline threw everyone into chaos. Now that there was an exact time of arrival, everyone went over everything again to make sure that things were perfect. Uncle Llew went from room to room, issuing directions for any modifications he deemed fit. Finally he and Tera stood in the welcoming hall. All the lights were lit, there were new tapestries on the wall showing his heraldic name, Fire Serpent, in red and gold. There were beautiful bushes in planters along the walls, blooming with red and yellow flowers. 

Llew looked around. "It lacks something." He said and did nothing else, at least outwardly, but Tera sensed the possibilities of the room shifting, the improbable becoming certain, and all of a sudden the lights were brighter, the colors on the tapestries were more vivid, and, more marvelously, the bushes all were taller and even more full of flowers. It was work of a kind only the gods can do, done beautifully and elegantly, as all of Uncle Llew's shiftings were. It was also very subtle, because there were aspects of what he did with the possibilities that Tera could not quite see or feel. It seemed magical even to her. In her mind, she filed away a note to ask him more about it. 

The guests arrived exactly four hours after their message. Standing slightly behind Uncle Llew, she had a good view of all three of them. In all her life, she had only met two gods before, if she did not count herself: her mother and her uncle. Both of them (unlike herself, she often felt) looked like gods. They were not quite beautiful, at least by the Davir standards of beauty with which she had grown up, but such Vilim standards do not matter. They had instead both always been very striking to see: golden-blond hair that smoothly waved here and there, dark blue eyes that always seemed to be looking past everything they saw, golden-honey-tanned skin, slimness of build, facial features that were delicate in a way that suggested a certain hauteur. You could imagine them as members of some strange ethereal race looking haughtily down on the lesser beings around them. In Uncle Llew, all this was accentuated now by his formal robes, which were blazing red with golden trim, his emblem-name blazoned on his chest. Tera had always assumed that this was just what gods were supposed to look like. But the guests looked nothing like that at all. They looked quite bland and ordinary. They were not striking at all. There was an older man, slightly stout, with brown hair. The woman had magnificent black hair that reached nearly all the way down her back but in all other respects was quite the ordinary matron. The young man standing slightly behind them, obviously their son, fared a little better, since unlike either of his parents he was handsome, at least in the awkward way teenaged boys often are, like a man still under construction. However, he looked fully as uncomfortable in his formal robes as she felt, and so also not much like a god. 

All of this makes it sound as if Tera's primary impression of them was derived from their physical appearance, but this is not right. She took it all in at a glance, and it contributed to the overall impression, but what primarily disappointed her was that they looked, as she would have described it, 'flat and slow'. What had always been most striking about her mother was that she seemed more real than anything else around her, as if she were the only fully rounded object in a world drawn on paper. The possibilities of the world seemed to whirl swiftly around and in and through her in a way that made her stand out. Uncle Llew had the same flurry of possibilities, and perhaps to an even greater degree than her mother. But the three guests were flat in comparison. They were more rounded than the servants, who were flatter and slower; but the possibilities moving in and through and around them still moved in slow, lazy swings. 

But she filed all of this away, too, because formal introductions were being done. The gods have several names: a given name, a date-name that indicates the date of their birth, and an emblem-name that they get once they are Enrolled. Tera's mother's name had been Arianrhod Seven-Klevy Metal Sun; her uncle's name was Llew Seven-Klevy Fire Serpent. Her own date-name was Three-Tery; she was not yet Enrolled, so she had no emblem-name yet. Except when distinguishing people with the name, the date-name was rarely used and the emblem-name used mostly for heraldic purposes, but they were all used in formal introductions. Despite the fact that the gods were her own people, Tera was used to the naming customs of Davir and Mizur, and she still thought the formal names of the gods strange. 

The older man's full name was Manawydan Thirteen-Suly Wood Cougar; the woman's name was Rhiannon Fifteen-Mury Wood River; their son's name was Rhys Nine-Suly Wind Eagle. 

Rhiannon beamed at her when Uncle Llew introduced her. "Your mother and I grew up together," she said, "and you look so very much like her." 

Tera took that as a lie of courtesy, but she returned it with gracious acknowledgement. They all withdrew to the receiving room for conversation and light refreshments. 

The conversation was nothing to which she could contribute. It consisted entirely of comments about people and places in The City of the Gods, none of which she knew. It was for the most part quite dull. That this was not purely a failing on her part was visible in Rhys's face, which also showed signs of boredom. Nonetheless there was something happening in the conversation that she could not quite follow. Every so often there would be a sudden moment of awkwardness. For example, early on in the discussion, Uncle Llew remarked that he had asked the Embiadwe clan to make sure that the family estate of Brickanbreck would be fit and furnished for their visit. 

"Yes," said Rhiannon brightly. "We regularly see them working on it and bringing in new furnishings."

"You must live quite close, then," said Uncle Llew somewhat puzzled. 

"Yes, we live by the lake down and around the way, at Abernant." 

Uncle Llew, who had been raising a cracker topped with something to his mouth, paused. "That used to be a Muriaki estate." 

This was where the first awkward moment occurred. Rhiannon and Manawydan looked at each other, then, Manawydan said, as if measuring his words very carefully, "Yes, that is different, I suppose. It has been Wenovar for nearly a thousand years. A number of families moved off Wenovar Mountain, and some estates were traded around because of it. Since my father belonged to the Muriaki, we received Abernant. Not in the clan, but still in the family, so to speak." 

Uncle Llew stared at and through his cracker a moment. Then, recollecting himself, he said, "My father was also Muriaki; I spent many a boyhood day at Abernant, swimming in the lake. There was a large rock not far from the shore, a bit to the north, that had excellent fishing in those days." 

At this comment the awkwardness passed. "Yes," said Manawydan, "it still does. I fish there regularly."

Then all the conversation for the next twenty minutes was fishing spots and the various mountain lakes in The City of the Gods. Tera gained nothing from this long, slow, rambling conversation, beyond the impression that The City of the Gods must be simply immense, since it seemed to include an endless number of mountains and infinitely many bodies of water. But similar awkward moments arose several more times, often at places in the conversation that seemed entirely random to Tera. 

The guests went to their rooms to prepare for dinner, and then they had dinner and the conversation was very much like it had been before, except now it was interspersed with comments about the food. Tera couldn't contribute much to this, either. The food was good, but far inferior to Uncle Llew's cooking, and it seemed to her that it would be rude to the servants, who were after all trying their best, to say this. It was not their fault that they could not cook like a god. 

After dinner, Uncle Llew said charmingly to Manawydan and Rhiannon, "I fear we are boring the younger ones with our reminiscences. I suggest that we continue over dessert wines and rum in the parlor, and Tera can give Rhys a tour of the gardens." They both agreed. Tera found something rather suspicious about the alacrity with which Rhiannon agreed, although she could not quite place why, nor say quite what it was of which she was suspicious, but it did not matter one way or another, since neither Tera nor Rhys could in politeness refuse. 

It was a nice late afternoon, and Uncle Llew had earlier brought the garden to a peak of picturesque loveliness; every flower was as beautiful as it possibly could be, every stone was improbably striking. Because she felt it would be rude to walk in silence, she made a few comments about the garden and asked a few questions about Rhys's interests. One of these questions must have been the right one to ask, because he became voluble in discussing metalworking. Tera knew far less than he did about the subject; her background as a Goddess-Princess had of course involved no training at all in metalworking, and while Uncle Llew had tried valiantly to teach her how to shift the possibilities of metals, the lessons had taken their place near the top of the list of lessons she liked least. For the most part, she made noncommittal comments in response to his metallurgical enthusiasm and imagined that he probably thought her somewhat stupid. At least once, though, she knew she had said something right. He had been talking about some difficult project on which he was working and mentioned that it used nickel. She had responded that she hated nickel because it was like working with rock-hard butter, and she could actually see his estimation of her rising considerably. She did not know why. 

They came to a graceful bridge over a babbling brook, where they stopped and quietly looked down at the water for a while. Then a somewhat curious looking came over Rhys's face and he turned to her with a smile. Tera might almost have called it sly and mischievous, almost as if he were deliberately deciding to do something he had been explicitly told not to do. Somehow it made his handsome face rather handsomer. 

"Tell me," he said, "because I have to know. What is it like living with The Terror of the Gods?" 

She stared at him. Then she said, "Do you mean Uncle Llew? What could possibly be terrifying about him? Why would you call him that?" 

Rhys looked at her a moment, apparently disappointed in the answer. Then he turned and looked back down at the water. "I do not know the details, myself. No one seems to like to speak about it. Other gods have been talking with my parents about this visit, and they sometimes call your uncle the Terror, the Destroyer, the Monster, the Burner, and some other things. I get the sense that there was some great quarrel, about a thousand years ago, and it went badly for everyone. I did hear once," Rhys said confidentially, "that your uncle set Wenovar Mountain in The City of the Gods on fire." He shook his head. "But again, nobody seems to want to talk about it." 

"I know nothing at all about it," said Tera. "Uncle Llew seems to me to be very un-terrifying." 

They were silent some moments, then Rhys asked her some questions about her own interests, and they walked back to the house, talking about various trivial problems that arose whenever you tried to shift the possibilities of flowers.

Rhiannon and Manawydan and Rhys spent the night in the guest rooms, and were seen off in the early morning, Rhiannon insisting that Llew and Tera come to visit them at some point. 

"That seems to have gone well," said Uncle Llew afterward, "at least as far as I could tell. How about you?" 

She agreed, but told him about Rhys's comments at the bridge. 

"Hmm," said Uncle Llew, "I suppose that is not surprising." But he would answer no more questions and went down below to his workshop.

to be continued

Sunday, August 30, 2026

Angelic Custody

 The scholastic theologians occasionally address the question of whether Jesus had a guardian angel. The near-consensus is that he didn't, although they rarely spend much time on it.

First, it's worth considering why they took there to be guardian angels, and what they are. Matthew 18:10, in which Jesus says that the angels of little ones are always before the face of the Father, is a big contributor, of course, and Bonaventure mentions also references in Tobit (5:16) and Acts (12:15); St. Jerome explicitly claims that each human being receives a guardian angel at birth, and notes this as an indication of the dignity of the human soul. 

Aquinas argues that one would expect this as a part of the normal working of providence (ST 1.113.1):

According to the plan of Divine Providence, we find that in all things the movable and variable are moved and regulated by the immovable and invariable; as all corporeal things by immovable spiritual substances, and the inferior bodies by the superior which are invariable in substance. We ourselves also are regulated as regards conclusions, about which we may have various opinions, by the principles which we hold in an invariable manner. It is moreover manifest that as regards things to be done human knowledge and affection can vary and fail from good in many ways; and so it was necessary that angels should be deputed for the guardianship of men, in order to regulate them and move them to good.

On Aquinas's view, everything in the perishable realm has angelic guardians. The unusual feature of human beings is that we get individual guardians, whereas other things receive guardians for the whole species. This is due to the peculiar nature of the human rational soul and its individual incorruptibility. Each human being is in a sense guarded as if he or she were a whole species. Angels come in different orders; individual guardianship is given to Angels, the lowest order, but  more general and universal guardianship (e.g., of nations) to Archangels and Principalities.

Thomas is not very explicit, but his argument seems strongly to suggest that each individual human being has a different guardian angel. However, he notes at least one definite exception: children in the womb share their mother's guardian angel [ST 1.113.5 ad 3]; I'm not sure what St. Bonaventure's view of this would be. Bonaventure has the view that through time humans being share guardian angels, but that at a given time each human being might have only one guardian angel. The general agreement is that guardian angels are only guardian angels in this life, but that's not the whole story; St. Thomas holds that each saint "will have an angel to reign with him" in heaven (ST 1.113.4).

A guardian angel is appointed for custodia (protection) or sometimes exercitium (training); St. Thomas holds that the primary aim is enlightenment and instruction (ST 1.113.5 ad 2), although in some cases, especially with children, guardian angels take a more active hand in defending against demons and physical and spiritual harm. Based on Daniel (10:13) and St. Gregory the Great's comments on it, St. Thomas holds that our guardian angels can be in a sort of indirect opposition to each other. As angels, they are in agreement that God's will may be fulfilled, but they do not necessarily have the same perspective on what that would be, because angels only know those things about God's providence that they think to consider (ST 1.113.8). St. Bonaventure has a view along the same lines, but as usual likes to put things into trinities. The primary reason we have guardian angels, he holds, is to defend against the Devil, who seduces reason by cunning, attracts the will by flattery, and oppresses the virtues by violence against the body. Thus guardian angels are there to instruct the reason, to exhort the will, and to defend the virtues. We need custody because we are outmatched without it, and this would have been true even in the state of innocence before the Fall.

Given all this, one's first impulse might be to think that Jesus also would have had a guardian angel, but as noted before, theologians are near-unanimous in thinking he did not. The fundamental problem is that of custodia. As St. Thomas puts it,

Christ as man was guided immediately by the Word of God: wherefore He needed not be guarded by an angel. Again as regards His soul, He was a comprehensor, although in regard to His passible body, He was a wayfarer. In this latter respect it was right that He should have not a guardian angel as superior to Him, but a ministering angel as inferior to Him. Whence it is written (Matthew 4:11) that "angels came and ministered to Him."

This is about almost anything anyone says on the subject, but St. Bonaventure goes a bit further in his Sentences commentary (2 d11 a1 q3) in developing the idea. He divides his argument into two components: first, Christ did not need custodia, and second, it was not in agreement with His status.

First, as to need, Christ was the Divine Word, and thus Christ's human intellect was illumined by the Word, so He had no need for angelic instruction as part of His defense and protection. Christ's human will was confirmed with the fullness of grace, so He had no need for His will to be exhorted. And Christ's body is united with the divine nature, and therefore He required no angelic defense of it against violence that could threaten His virtues.

Second, as to appropriateness, custodia implies a kind of praesidentia. This is literally true -- both custodia and praesidentia can mean 'guardianship' in Latin -- but obviously St. Bonaventure is not making a tautology. It's tempting just to transliterate praesidentia as 'presidence' or 'presidency', but this is perhaps misleading. I think Bonaventure is almost certainly reading it etymologically at 'priority in sitting'; to have custodia over someone, you have to have a higher seat than someone -- to guard someone in a matter of strength, you have to have eminence over them in matters of strength; to guard someone in a matter of understanding, as a teacher might, you have to have a higher understanding; to guard someone in a matter of virtue, you have to have a higher place with respect to that virtue. And, of course, the problem with Christ being in angelic custody shows up immediately: There is no seat higher than the Divine Throne, and there is no angel who has preeminence in any matter over the King of Angels.

Thus Bonaventure says, no angel has custody of Christ, but a multitude of angels minister to Christ. This is how he (and everyone else) deals with apparent places in Scripture suggesting that angels did something guardian-like with Jesus, like the Angel that supported Him in the garden of Gethsemane. This was angelic ministry, not angelic custody. In a sense, we can say that guardian angels help those in their custodia because they are acting on an authority higher than ours (namely, the authority of God, who appointed them), whereas angels aided Christ on His own authority and at His will.

One argument that requires a bit more work to deal with is the argument from dignity. St. Jerome had explicitly linked angelic custody to the dignity of the human soul, and obviously Jesus does not have a soul with less dignity than we do. However, Bonaventure argues that we can distinguish between things that indicate dignity itself and things that indicate dignity in the midst of indignity or weakness, and guardian angels are the latter. That is to say, that was have guardian angels shows that despite our weaknesses, limitations, and defects we have a relatively greater dignity than other creatures who share our weaknesses and limitations. The saints in heaven, however, have no guardian angels because they have a dignity even greater than that, and this, of course, is also the case with Christ.

If you were to ask what most Catholics meant by 'guardian angel', both today and for the past several centuries, I suspect you would not find them making a strong distinction between custody and ministry, so if one spoke more loosely, one could perhaps say that Christ has a guardian angel -- indeed, probably many -- in that they give him ministerial service (as an armor-bearer fortifies the soldier, as Bonaventure puts it). But in the strict sense, guardian angels exercise custodia, which would not apply in the case of Christ.

There are some broader ramifications of this. In the Protestant Reformation, many Protestants became skeptical of the notion of guardian angels, despite references to 'their angels' or 'his angel' in Scripture. But what they argue against is specifically custodia; the early Calvinists (like Calvin in his commentary on Luke), for instance, hold that all the angels minister to all the elect as part of their service to Christ, so essentially the argument is that just as Christ has angelic ministry and not angelic custody, so also we. While the Counter-Reformation did involve many concessions to Protestant concerns, it also established points at which Catholics held the line despite criticism, and guardian angels were, practically speaking, one of them. The early Protestant opposition to the notion of guardian angels, however, has arguably been slowly crumbling for about half a century now, and I suspect it's for the same reason that most Catholics would not hesitate to say that Christ had a guardian angel, namely, that the rank-and-file don't really make a strong distinction between custody and ministry, nor, for that matter, between individual and collective guardianship. The common line of thought tends toward, 'Were there angels? Yes. Were they helping out? Yes. Then guardian angels.'

Saturday, August 29, 2026

The Thing That Is Life's Acme, and Its Key

Stoic and Hedonist
by Archibald Lampman 

The cup of knowledge emptied to its lees,
Soft dreamers in a perfumed atmosphere,
Ye turn, and from your luminous reveries
Follow with curious eyes and biting sneer
Yon grave-eyed men, to whom alone are sweet
Strength and self-rule, who move with stately tread,
And reck not if the earth beneath your feet
With bitter herb or blossoming rose be spread.
Ye smile and frown, and yet for all your art,
Supple and shining as the ringed snake,
And all your knowledge, all your grace of heart,
Is there not one thing missing from your make
The thing that is life's acme, and its key
The stoic's grander portion Dignity.

Friday, August 28, 2026

Dashed Off XXV

This finishes the notebook that was completed June 24, 2025.

***


 "Role activities purposively undertaken are likely to have evaluative meaning not only in that some modicum of effiacy in the role is presupposed when according to the name, but also in that, as we have already seen, the name may be withheld if certain generally acknowledged obligations of the role are not observed." Dorothy Emmett

Possibility is a way we talk about actuality.

"If history is going to be scientific, if the record of human action is going to be set down with that accuracy and faithfulness of detail which will allow its use as a measuring rod and guidepost for the future of nations, there must be some standard of ethics in research and interpretation." WEB Du Bois

Malebranche's watch SaT 2.1.4 sect. 3 (LO 99)

When we cannot reason directly with evidence, we reason with the best available classification.

We discover ourselves as persons in what is ours.

possession by long symbolic association

implicit modalities/functions of rights that can be actuated into new rights
right to X
(1) exercise: right to reasonable and available means to X
(2) defense 1: right to defend exercise of right to X
(3) defense 2: right to defend against development of impediments to exercise
(4) repair 1: right to reparation for violations
(5) repair 2: right to reconstitute essential conditions for right

standing reserves of signs for use

Every extant form of naturalism is a tissue of metaphysics.

To return to the things themselves is to turn to what is prior to knowledge.

The physicist sees the world through the model; this is distinct from when the physicist examines the model itself.

confirmation --> consilium et auxilium

constructive existence proof (broadly speaking; see Princeton lectures 1941 of Godel): A proof of an existential proposition that also provides a way to find an actual example of that whose existence is being asserted.

Experimental reasoning is necessarily causal because it has to assess and rule out defective causes that can interfere with the suitability of an experiment for drawing a conclusion.

The most basic fields of mathematics (e.g., arithmetic and geometry) are not explained by starting with parts and building absolutely consistent systems from them but by starting with the field, taken as consistent in its own particular terms, and educing out of it various systems, reducible to various parts, in accordance with particular purposes (e.g., proof or application of this or that aspect of the field).

ways of reasoning about consistency
(1) negation as failure of search
(2) utility for many things
(3) consturction in concrete intuition
(4) construction in abstract intuition
(5) proof by more powerful system
-- Mathematicians and logicians tend to disparage (1), but even they always begin with it.
-- Each has advantages and disadvantages. (3) is the 'safest' and most direct, but is highly limited. (2) is the everyday working one, but only gives 'consistent enough for practical purposes'. (5) gives proofs but only for relative consistency. (4) is the gold standard but has continually struggled with epistemological issues. But actual mathematics and logic require them all.
-- We can treat these as all converging on consistency simpliciter, or we can break them up into particular consistency-concepts: consistent as far as we know, consistent for practical purposes, consistent in concrete intuition, consistent in abstract intuition, consistent relative to other systems.
-- All of these are such they might work only for a domain.

Hume's three fundamental laws of nature' as actually the internal morality of property-interactions (contract-making in particular)

It is unjust for bureaucracies to impose requirements they cannot efficiently process.

Reasonable preference is always accommodated or adapted to moral principle.

transcendental distinctions (disjunctive transcendentals) as structuring explanations

Obligations may be fulfilled
(1) more or less clumsily
(2) more or less ardently
(3) more or less carefully (conscientiously, meticulously)
(4) with more or less concern for other obligations.
All of these are matters for prudence.

Etiquette as a lesser morality facilitates virtue in its social aspect, especially on points of communication and moderation.

The performative as such is purely instrumental.

Both knowledge and goodness expand the reach of power, although in different ways.

essence, interpretant, disposition

Kings create courtiers as keys to access useful social networks.

"Spirit in its purest form is pure act or pure being." Edith Stein
"Breathing is not only proper to personal spirits, for even things like a landscape and a melody radiate their own aura." [speaking of Condrad Martius; breating = Geisten = spiration]
"Soul in the widest sense is the quality-giving ground of every living being."

To have a soul is to live as from another.

Physical things reveal their inner natures. (This is what physicists sometimes actually mean when talking about 'determinism'.)

The set-theoretic paradoxes were inevitable because sets and their elements were originally conceived specifically as any objects of acts of thinking.

Every right in a context of potential injury develops a right of defense; every rigth in a context of actual injury develops a right of repair.

Actual propagandists don't usually care much about belief as such; they want to shape the *environment* for belief.

People often confuse critical thinking and obstinacy in the face of persuasion.

Propaganda that is difficult to avoid is already propaganda that is working.

rights with latent vicarious functionalities (both active and passive)

Poetic suggestions sometimes change how we think about evidence.

the commission of Jeremiah (Jer 1:10) as a type of the Petrine Commission

"First we have the home; then the city; finally the globe." Augustine (Civ Dei 19.7)

One thing I find in my own case is that one or two big problems will get me down, but add one or two more beyond that and my humor returns and mood improves -- so many major problems just start to seem ridiculous and I am less crushed by them. Subjectively, I'm more down with fewer problems than I am with more. But I would in fact still prefer to have the fewer problems rather than the more.

Necessity relations between universals can be either formal or final.

Tehre is a powerful rationality in even the residue of human reason.

Things you are allowed to do but better not do allow maneuvering room when things go very wrong.

A truck driver is not merely transporting; he is maintaining an office on the road, verifying paperwork, acting as agent, organizing security, serving as compliance officer for regulations.

Problems based on the 'causal inertness' of abstract objects or moral properties or the like are usually due simply to having no category of formal causation.

the internal morality of language

Probability requires the differentiation of posssibilities into subordinate possibilities.

States cooperate not only by treaty and official cooperation but also by personal cooperation. For instance, the cooperation of states is often affected by the personal interactions between chief executives.

The law of the New Covenant is deliberately general so that we may specify and extend it, both communally and individually.

Peace begins with the person.

Customs begin to get the force of law when they are required for common peace.

space and time as conditions of *mediation* of causation

People make themselves in the image of the gods they worship.

It takes a lot of orderly structure to make a random mutation.

Summer snow, harvest rain, foolish honor. (cf. Pr 26:1)

Pr 26:4-5 "Do not attend to the thick man in his silliness; otherwise you are also resembling him. Attend to the thick man in his silliness; otherwise he will be competent to the eye."

What you don't have in your memory is of limited value for creative thinking.

sharing preferences vs preferences fitting preferences

As time goes on, judiciaries always become less usable.

The creation of any society creates a freedom with respect to actions in that society, for which the society itself is the social infrastructure.

Existential risk discussions are always science fiction, but, as in other science fiction, bits and pieces of them sometimes get uncomfortably close.

authorization, authentication, and solemnization functions of signatures and seals

When people talk about technological progress, they often ignore ease to sustain it, despite this being a significant factor in any kind of progress.

All gifts affect the ledger of favors.

Many small economic exchanges mix money, gift, favor, gratitude-token, and barter, in various proportions; the media of exchange are often complex, and money is just the detachable and transferable part of the media.

The covert or classified is sometimes more about ambiguity or deniability than about secrecy.

What economists call 'costly signals' are actually preemptive tests. An advantage of them is tha tyou can select the kind of test you want to pass, and often get people to accept the test result; another is that they can save time and resources that would have to be spent in negotiating a test.

Economic actions are not merely a matter of preferences but also of scope of negotiability.

People's preferences are usually not satisfied; instead, they get acceptable approximations, and ventures with a probability of at least partial satisfaction.

Statistics sometimes seems to be a process of finding the falsehood most useful for calculation.

Most nonfiction should be called not-even-fiction.

Our hearts are signs of emotion even to ourselves.

"Before any systematic interpretation, the description of the *known facts* shows that the fate of an excitation is determined by its relation to the whole of the organic state and to the simultaneous or preceding excitations, and taht the relation between the organism and its milieu are not relations of linear causality but of circular causality." Merleau-Ponty

Part of reason is the impulse and initiative to reason; reasoning is active and not purely reactive.

Governance presupposes presence.

Over and over again, all over the world, people associate sunshowers and marriage (usually weird or unearthly marriage). This seems to be due to diffusion (probably out of India) but obviously also ha sa ground in the thing (which yokes together what is otherwise separate).

heresy and schism as a sort of avarice for spiritual things

"The intention of the one praying more than makes up for the defect of prayer." Augustine (on prayers consecrating baptismal waters that are theologically defective)

The sacrament begins, but only begins, with the honest intention to receive it; or perhaps more accurately, it is here that the first component of the sacrament is laid down.

sacrament as rite of process into grace (broad sense) vs sacrament as reception of grace (proper sense)

Our claims call for evidence because of their intentionality of the mind, which gives 'aboutness' to the claim.

Part of understanding is throwing oneself into the thing.

Deontic Box and epistemic Box, like alethic Box, play roles in reasoning tha tmake them par tof what we call 'real', i.e., talk of reality already presupposes them.

It belongs to every concept as concept that we ought to use it appropriately and well in matters of truth.

Antyhing real can also be treated anti-realistically for particular purposes (e.g., as guised being).

Stable public authority blooms into ceremony and pageantry.

natural vs designated agency on behalf of another

Everything we directly perceive, we perceive as diagnostic, even in false perception.

Some classifications in science are not derived directly from any experiment but are classifications convenient for organizing research. However, they can reflect reality depending on the reason for the convenience.

Locomotion is peculiar as a change because it is not actuality and potentiality in the res but in its designatable external border (contrast with diminution and growth, which is of teh natural things as  measurable by border).

Politics as an activity is necessarily both rational and irrational.

The rule of law is not a check in a system of checks and balances; it is a state of the system at which one aims.

Rule of law is not the rule of rules but specfically of law.

The effectiveness of rules is not based on 'legitimacy' but on causal means and incentives.

Respecting dignity requires upholding honor.

Every freedom posits a kind of good living.

Our salvation is reincorporation into the heavenly liturgy, which is why it involves rite; because we are physical animals, ewe need sensible signs, which is why it involves sacrament.

One common error of universalists is that they often bleed hell into heaven; trying to take seriously the sins of this life, they make the ranks of heaven depend on penalty for this life. But penalty that is known and perpetual is hell; the ranks of heaven are not based on penalty but wholly on grace and charity.

harmonious integration of attitudes as a work of prudence

Where scholarship is done shifts how it is done.

Implicit faith is an essential part of relationships between persons, which require forms of trust and deference.

The sacramentum symbolically includes the res sacramenti.

broad symbolic containment: A symbolizes B not as other than itself.
narrow symbolic containment: A symbolizes B as not other than itself.

unavoidable vs negligent defects of title

Every art and science has its tedious things that must be done, and must be done personally, because that makes the difference between good and bad results in the long run.

All human intentions are good in some respect; it is the respect that matters.

Our habitual sins usually make our lives considerably worse; we just get it into our heads that what the sin gives us is necessary for good live, and then refuse to learn otherwise.

People often attribute to a way of life they reject negative characteristics that are in fact associated with the subversion and destruction of that way of life.

Most things taht can be thought cannot be thought clearly; most things that can be said cannot be said clearly. What can be thought clearly cannot always be said clearly; what can be said clearly cannot always be thought clearly.

precision as part of the asceticism of the mind

Stable competitions build systems of courtesy and etiquette out of shared conveniences and inconveniences; these systems themselves become stable when no one can easily ignore the consequences of inconviencing everyone else.

The law is never stronger than its community. Only strong communities have the means to maintain rule of law. If communities grow weaker, eventually the community just resets to rule by the strongest members.

Laws are instruments of liberty, the self-building of free societies.

Quality of education is mostly a matter of relevance, quality, and quantity of deliberate practice with substantive material.

legal fiction as classification in advance of formulated principle

seminal reasons and the fifth & sixth days of creation

Pr 25:20 -- As a remover of garment on a cold day, vinegar on soda, so the singer of songs to wretched heart.

It is no more necessary to take contradictory descriptions of fictional objects to imply contradictory objects than to take contradictory descriptions of physical bodies to imply contradictory bodies; the difference between the two cases is that there is a 'forced completion', a saturation with respect ot which the contradiction can be sorted, whereas in the former case, the contradiction may be unresolvable due to incompleteness / unsaturatedness.

reasons why things are similar
(1) that they are caused to be
(2) that the similarity was necessary
(3) that they are similar by happenstance (the similarity is among purely combinatorial possibilities)

Boxifying: given this weak modality, what is the strong modality on which it depends?

As power becomes greater it takes on features like knowledge; as knowledge becomes greater, it takes on features like power.

Part of the difficulty in eliminating war is that war obviously solves problems -- not enough in most cases, and it causes problems of its own, but people go to war precisely because of the solutions in most cases.

Stage props are not mere make-believe items. They enter into the deontic structure of the show & have roles in that structure -- this hat to be here in this scene for this reason; this sword ought to be in this place so that this actor might make use of it; etc.

To be a prop is to be incomplete and in need of completion.

In ethics there are many general matters that are not universal matters.

the prop room of memory

"A *mechanism* is a series of instrumental causes treated *as if* it were univocal." Chastek

expressive (i.e., of what you feel, of your attitude) vs shift-expressive (i.e,. what you want to be expressive of other people's feelings and attitudes)
-- various forms of expressivism muddle those together, but despite both being in some expressive, they have different structures and work differently because of them
-- advertising is a good example of a venue in which one finds a lot of shift-expressive language

A murder case becomes a mystery through defective causes that impede full communication of essential elements of the case, through
(1) obstacle to information (e.g., noncooperative witness)
(2) obfuscation of information (e.g., planted evidence)
(3) deterioration of information (e.g., evidence erased by rain)
(4) misplacement of information (e.g., key witness cannot be found again)
(5) privation of information (e.g., relevant surface does not hold prints)
(6) explosion of information (e.g., too many things pointing to too many suspects).

A goal being measurable is a sign that it is means to another goal.

Language is not a form of human understanding.

The complexity or simplicity of the problem does not always have any relation to the complexity or simplicity of the solution.

Milton's Satan claims that the fallen angels are equal in freedom to God even if not equal in power or eminence, but as Abdiel replies, there is no meaningful sense in which Satan can be equal in freedom with someone who can create the entire universe, including Satan himself.

We communicate by traces.

Metatethics is a study of scaffolding.

Freedom is rooted in three things: power, wisdom, goodness.

St. Augustine

 Today is the feast of St. Augustine of Hippo, Doctor of the Church. From his On the Catechizing of the Uninstructed, Chapter 4:

...[W]hat greater reason is apparent for the advent of the Lord than that God might show His love in us, commending it powerfully, inasmuch as “while we were yet sinners, Christ died for us”? And furthermore, this is with the intent that, inasmuch as charity is “the end of the commandment,” and “the fulfilling of the law,” we also may love one another and lay down our life for the brethren, even as He laid down His life for us. And with regard to God Himself, its object is that, even if it were an irksome task to love Him, it may now at least cease to be irksome for us to return His love, seeing that “He first loved us,” and “spared not His own only Son, but delivered Him up for us all.” For there is no mightier invitation to love than to anticipate in loving; and that soul is over hard which, supposing it unwilling indeed to give love, is unwilling also to give the return of love.

Thursday, August 27, 2026

Error and Pride

 Error is always ignorance. However, while one kind of ignorance is a simple negation of knowledge, error adds to this negation the force of understanding moved by the will. The aim is to fabricate a being in place of absent knowledge, and thus allow ourselves to imagine that we know. But not knowing, and telling ourselves we do know, is a hidden lie of pride. Every formal error, therefore, is a secret act of pride; every error is essentially pride.

Antiquity, in order to differentiate this negation of knowledge from simple ignorance, called it appropriately 'privation'.

[Antonio Rosmini, Certainty, Cleary & Watson, trs., Rosmini House (Durham: 1991), p. 210 (section 1362).]

Tuesday, August 25, 2026

Dolly Parton (1946-2026)

 Dolly Parton passed away today at the age of 80; earlier this year she was having a number of health problems. A great country music singer and an even greater songwriter, she has been one of the most important and influential people in American music in the past half century. 

Probably the most successful song written by her (although she penned so many hits, both for herself and others, that it's surprisingly difficult to decide):

"I Will Always Love You"

A song that I would say is probably her most Dolly-Parton-ish:

"Jolene"

But in some ways, I think this hit from the 1970s is still her best song:

"Coat of Many Colors"